It signifies also that which remains of man after his death, and
is not subject to destruction. Comp. “And the spirit (ruaḥ) shall return unto God
who gave it” (Eccles. xii. 7).

Another signification of this word is “the divine inspiration
of the prophets whereby they prophesy” — as we shall explain, when speaking on prophecy,
as far as it is opportune to discuss this subject in a treatise like this. Comp. “And I will take of the spirit (ruaḥ)
which is upon thee, and will put it upon them”
(Num. xi. 17); “And it came to pass, when the spirit (ruaḥ) rested upon them” (ib.
25); The spirit (ruaḥ) of the Lord spake by me (2 Sam. xxiii. 2). The term is frequently
used in this sense.

The meaning of “intention,” “will,” is likewise contained
in the word ruaḥ. Comp. “A fool uttereth all his spirit” (ruaḥ) (Prov. xxix. 11),
i.e., his intention and will: “And the spirit (ruaḥ) of Egypt shall fail in the
midst thereof, and I will destroy the counsel thereof” (Isa. xix. 3), i.e., her
intentions will be frustrated, and her plans will be obscured; “Who has comprehended
the spirit (ruaḥ) of the Lord, or who is familiar with his counsel that he may tell
us?” (Isa. xl. 13), i.e., Who knows the order fixed by His will, or perceives the
system of His Providence in the existing world, that he may tell us? as we shall
explain in the chapters in which we shall speak on Providence.

Thus the Hebrew ruaḥ when used in reference to God, has generally
the fifth signification; sometimes, however, as explained above, the last signification,
viz., “will.” The meaning of the word in each individual case is therefore to be
determined by the context.